THE SIMILARITIES AND DIFFERENCES ABOUT THE SAVIOR IN ISLAM AND CHRISTIANITY

[Taqavi]

What are the similarities and differences between belief in the Savior in Islam and Christianity?

 

Belief in the emergence of a savior or a world reformer is one of the most important common points between Islam and Christianity. The coming of a person endowed with human perfections and virtues at a time when the world is filled with injustice, to save humanity and guide them toward justice and prosperity, is a shared belief between Islam[1] and Christianity. [2]

The characteristics that Christians describe for the era of Christ’s appearance and his thousand-year reign, such as the prosperity of cities, blessings and abundance of provisions, security, faith, and the confinement of Satan and the oppressors, [3] are all features that are mentioned in Islamic narratives for the era of the savior’s appearance. Also, Christian sources mention a period called the “Great Tribulation,” which bears many similarities to the end times described in Islam.[4]

On the other hand, there are differences between Islam and Christianity regarding the end-time aspect of Jesus (AS) and the nature of his actions and duties when he returns to the world:

Christianity believes that Jesus (AS) was crucified and killed[5] and will be resurrected and return to the world at some point in the future.[6] However, Allah (SWT) in the Quran denies his killing and says: “They said, ‘We killed the Messiah, Jesus son of Mary (AS), the messenger of Allah (SWT).’ But they did not kill him, nor did they crucify him, but it appeared so to them. And those who disagree about it are in doubt about it; they have no knowledge of it except the following of assumption, and they did not kill him for certain.”[7] Then the next verse emphasizes that Jesus (AS) was ascended to Allah (SWT).[8]

Furthermore, according to Quranic verses and their interpretations, Jesus (AS), who is now raised to Allah (SWT), will return to the world in the end times. Al-Tabari, in his commentary named “Jami’ al-Bayan 'an Ta’wil al-Quran,” which is among the oldest books of Muslim commentary from the third century Hijri, quotes under verse 46 of Al-Imran: Wahb said he heard from Ibn Zaid about the verse “And he will speak to the people in the cradle and in maturity and will be of the righteous” that Jesus (AS) spoke to them in the cradle and will soon speak to them at the time of killing the Antichrist (Dajjal) when he reaches old age."[9] In Shia narratives, Jesus (AS) also plays an important role in preparing for the government of the savior.[10]

Another clear difference is that, according to Christianity, Jesus (AS) takes over the management and command of the world, saves everyone, and is the agent of establishing an ideal government. In the Book of Psalms - attributed to Prophet David - it is stated: “He shall have dominion from sea to sea, and from the river to the ends of the earth. Those who dwell in the wilderness will bow before Him, and His enemies will lick the dust… All kings shall pay Him homage, all nations shall serve Him.”[11]

However, according to Islamic texts, Jesus (AS) supports Mahdi (AJTF) against all the armies of disbelief and tyrants of the world to pave the way for the government of the promised Mahdi (AJTF); Imam Muhammad Baqir (AS) said: “No follower of any Jewish or Christian religion on earth will remain except that he will believe in him before his death, and Jesus (AS) will pray behind Mahdi (AJTF).”[12]

Or Imam Sadiq (AS) in a narrative referring to the Prophet’s (SAW) argument with a Jewish scholar said: “O Jew; from my lineage is the Mahdi (AJTF); when he emerges, Jesus son of Mary (AS) will descend to assist him and will pray behind him.”[13] Also, according to other narratives, Jesus (AS) acts as the minister of Imam Mahdi (AJTF); the Prophet (SAW) in another narrative said Jesus (AS) is responsible for the possessions of the Qa’im (Imam Mahdi (AJTF)), the Companions of the Cave will pray behind him, and he is the trusted minister of the Qa’im (AJTF).[14]

 

 

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[1] . Bihar Al-Anwar: Allama Al-Majlisi, Vol: 52 P: 2.

[2] . Holy Bible, New Testament, Revelations John, 22:12.

[3] . Holy Bible, New Testament, The Gospel of Mark, 13: 7-30.

[4] . Akhir al-Zaman and Idyan Ebrahimi: Muhammad Hussain Mohammadi, Section: 5, the comparison of Akhir al-Zaman in Idyan Ebrahimi, p. 259.

[5] . Holy Bible, New Testament, The Gospel of Matthew, 27: 35 / Holy Bible, New Testament, The Gospel of John, 19: 23.

[6] . Holy Bible, New Testament, The Acts of the Apostles, 1:11. / Holy Bible, New Testament, The Gospel of Mark, 13: 26.

[7] . An-Nisa: 157. «وَ قَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسیحَ عیسَى ابْنَ مَرْیَمَ رَسُولَ اللَّهِ وَ ما قَتَلُوهُ وَ ما صَلَبُوهُ وَ لکِنْ شُبِّهَ لَهُمْ وَ إِنَّ الَّذینَ اخْتَلَفُوا فیهِ لَفی‏ شَکٍّ مِنْهُ ما لَهُمْ بِهِ مِنْ عِلْمٍ إِلاَّ اتِّباعَ الظَّنِّ وَ ما قَتَلُوهُ یَقیناً»

[8] . An-Nisa: 158. «بَلْ رَفَعَهُ‏ اللَّهُ إِلَیْهِ وَ کانَ اللَّهُ عَزیزاً حَکیماً»

[9] . Tafsir Jame al-Bayan: al-Tabari, Ibn Jarir Vol. 6, p: 420.

[10] . Ithbat al-Hudat bial-Nusus wal-Mu'jizat: al-Sheikh Hurr al-'Amili Vol: 5, p: 11.

[11] . Psalms, 72. Quoted from "Monji Mu'ud in Idyan Ibrahimi" Encyclopaedia of Imam Mahdi (ajtf), Vol: 1, pp: 94 to 116.

[12] . Tafsir al-Qumi: al-Qumi, Ali ibn Ibrahim Vol: 1, p: 158.

[13] . Al-Ihtijaj: al-Tabrasi, Abu Mansur Vol: 1, p: 48.

[14] . Hilliyya al-Abrar fi Ahvali Muhammad wa alih al-Atar (a): al-Bahrani, al-Sayyid Hashim Vol: 5, p: 307.